The book Mazan al-Sa'irin is an eternal work that elucidates the stages of mystical ascension. This section delves into the sixth lesson of the chapter on Ihsan, which elaborates the third stage of Ihsan: Ihsan in Time. It does so with unparalleled depth, expounding on the concepts of perpetual observation of the Divine, limitless will, and eternal migration towards the Divine. This manuscript, of (May His Soul Rest in Peace), provides a scientific and profound discourse on these exalted concepts. Ihsan in Time is akin to a lofty peak in mystical ascension, guiding the traveler to the station of full submission and absolute detachment towards the Divine. This station is characterized by perpetual observation of the Divine, unbounded will, and eternal migration. These attributes sever the traveler from the material world and establish them firmly in the Divine presence. The present text critiques innovations, emphasizes adherence to religious law, and outlines the role of sincerity and salvation, presenting a comprehensive roadmap for attaining this exalted station. Elegant metaphors, such as comparing the mystic to a vehicle freed upon the path of the Divine, along with examples of true mystics like the late Ilahi and Sho'arani, enrich the text and transform it into a mirror for contemplation on the mystical journey. Ihsan in Time represents the third and most exalted stage of Ihsan, guiding the traveler towards perpetual observation of the Divine, unbounded will, and eternal migration towards the Divine. This station is like a lock that keeps the traveler firm in the Divine presence, preventing their return to the material realm. At this stage, the mystic transcends the multiplicity of moments, experiencing time as a singular, all-encompassing entity. This unity of time is like a door that opens to eternity, liberating the traveler from the constraints of both time and space. This definition emphasizes internal fortitude and complete detachment from the Divine. The traveler in this station is like a bird with wings spread wide in the infinite skies of the Divine, liberated from the chains of the earth. The three pillars of perpetual observation, boundless will, and eternal migration guide the traveler towards the ultimate perfection of the mystical journey. Ihsan within the realm of the self pertains to the fortification of the mystical path through the observation of the Divine, not merely the provision of goodness to others, which is discussed in the external sphere. This distinction acts like a line separating the inner path of the mystic from outward actions. Internal Ihsan adorns the heart of the traveler with the light of vision, while external Ihsan is limited to charitable acts in the material world. The lecture emphasizes that the meaning of Ihsan in this station is the internal fortification obtained through the vision of the Divine. This distinction underscores the mystic's focus on their inner self and direct connection with the Divine. Internal Ihsan is like a mirror reflecting the light of the Divine and prevents the traveler from being distracted by the external world. This station purifies the heart from superficial concerns and guides it towards the truth. Ihsan in mysticism is synonymous with the observation of the Divine, which constitutes the essence of the mystical journey. This observation is like a light that dispels the darkness of the soul and brings the traveler closer to the Divine presence. The lecture stresses that Ihsan, in essence, is the vision of the Divine, which leads the traveler from the multiplicity of creation to the unity of the Divine. This vision is not only the goal of the journey but also the means by which internal fortitude is established. This observation is like a spring that flows from the heart of the traveler, guiding them towards the boundless ocean of the Divine. The traveler, in this station, remains focused solely on the Divine, free from the distractions of creation. Ihsan consists of three stages, each one a step in the journey towards perfection: These stages are like a ladder, guiding the traveler from external understanding to internal vision, ultimately leading to complete detachment from the material world. Each stage is a prerequisite for entering the next, and Ihsan in Time stands as the pinnacle of this path. Correcting the observation means acquiring a knowledgeable understanding of the Divine according to religious law. This stage is like the foundation upon which the mystical path is built. The traveler must come to know the Divine through the law, adhering to the correct means and end. The lecture emphasizes that if the traveler does not reach the Divine, either their path was incorrect or their goal was misdirected. This understanding is like a key that opens the doors of vision. The lecture critiques innovations (Bidah) that distract the traveler from the true path. Innovations are like detours that lead the traveler away from the Divine. They are viewed as detrimental because they alter the sacred and pure path of mysticism. Preface
Chapter Two: Ihsan in Time The Summit of Perception and Detachment Towards the Divine
Definition and Characteristics of Ihsan in Time
The Distinction Between Internal and External Ihsan
The Essence of Observing the Divine
The Three Stages of Ihsan
Stage One: Correcting the Observation Knowledgeable Understanding of the Divine
Critique of Innovations (Bidah)
The act of seeking forgiveness functions as a protective shield, safeguarding the spiritual traveller from the peril of independently perceiving creation. Even the Prophet Muhammad (PBUH), upon encountering creation, was commanded to engage in glorification and seek forgiveness, in order to remain steadfast in the state of submission.
The Prophet Muhammad (PBUH), as the epitome of spiritual conduct, reaches the peak of benevolence. The verse "So glorify with praise your Lord, and ask for His forgiveness" (Quran 110:3) exemplifies the necessity of glorification and seeking forgiveness even at the pinnacle of spiritual practice. This injunction serves as a bell, calling the traveller to remain vigilant against subtle polytheism.
Examples of true mystics, such as the late Allama Ilahi and Sharani, demonstrate that these great souls were detached from worldly attachments, including material possessions and even scholarly pursuits, attaining a connection to the Divine. Allama Ilahi, possessing nothing but the Quran, and Sharani, who sold his books for his burial shroud, shine like stars in the sky of poverty and annihilation.
The account of Allama Ilahis dream, in which he held Nahj al-Balagha under his arm, running towards paradise to understand the teachings of Imam Ali (AS), reflects a profound yearning for divine knowledge and a connection with the family of the Prophet (AS). This dream serves as a symbolic depiction of the love for the Divine and the Ahl al-Bayt (AS), etched deeply in the mystic's heart.
A true mystic, even in the face of their own goodness, repents and acknowledges their inherent shortcomings before the Divine. The account of Allama Ilahi, who felt embarrassed by his own goodness and sought forgiveness from Allah, illustrates this humility. It is as if this humility serves as a jewel, safeguarding the mystics heart from arrogance and hypocrisy.
True spiritual annihilation requires no ostentation or outward display. A deep critique is offered, satirically noting that some mistakenly believe that a mystic must "grow horns" or behave eccentrically. A true mystic, in their simplicity and modesty, is like clear water flowing effortlessly through the river of life.
The discourse critically rejects false mysticism, which can be found in unsubstantiated claims outside the realm of religion. True mysticism exists within the boundaries of religious teachings and is found among believers who endure the trials of the heart. This critique serves as a sharp sword that distinguishes the false from the true.
The true mystic, by sacrificing their self and maintaining perseverance, reaches the station of nearness to Allah. The discourse emphasizes that the mystic places their soul beneath their feet, never flinching. This sacrifice shines like a jewel in the mystic's heart.
True mystics avoid pomp and display, both in life and in death. The story of Allama Ilahi, who avoided any commotion during his funeral, and the rush of Allama Tabatabai to reach his funeral, exemplifies the mystics' simplicity. This simplicity serves as a mirror, reflecting their indifference to worldly creatures.
The discourse sharply critiques those who propagate themselves through material attachments, contrasting them with the simplicity and sincerity of true mystics. Those who rely on wealth and fame to promote themselves are like castles built upon fragile foundations, while true mystics shine in their poverty and humility.
True mystics live in poverty and annihilation, having detached themselves from worldly attachments. The account of Allama Ilahi, who had neither a grave nor a coffin and joined the Divine in complete poverty, exemplifies this state. This poverty acts as a jewel that frees the mystic from the bondage of the material world.
The story of Akhund Hamadanis witty remarks about Allama Ilahis humility when he was not given his stipend showcases the humility and wit of the true mystic. This humility, like a breeze, purifies the mystic's heart from the dust of the world.
The mystics journey towards the Divine is not marked by outward displays of piety but by the sincerity of the heart. This essence is the cornerstone of spiritual progression and is most evident in those who are free from the chains of worldly ambition.
In the final analysis, true mystics are those who can discern the difference between the self and the Divine, between the world and the otherworld. The discourse concludes with a reflection on the importance of remaining steadfast in the face of all trials, ensuring that one does not lose sight of the spiritual goal.
